Thursday, 6 January 2011

Resurgent Islam Shaykh Dr Abdal Qadir as-Sufi Norwich,1979

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Muslims in the Media Part I

Written in Norwich, ‘Resurgent Islam’ was a short booklet by Shaykh Dr Abdal Qadir as-Sufi. Although it was written back in 1979, much of the analysis remains as true today as it did then, and unpacks many of the techniques used by the media in their vilification of Muslims and Islam. The following is a short extract from it.
“Charge is a media technique, essentially, used to pack feeling into an issue and prevent clarification of motive and social realities embedded in the issue. The effect is this: an issue may be raised but by the intensity of charge only certain aspects are ever allowed to be expressed, or to surface. This is done by two techniques.
1. Vocabulary
2. Close-up
The first principle of charge is that the issue should be made too hot to handle. In-depth analysis is openly permitted after the event, people are re-conditioned and it is too late. One great example is the Biafra affair and the murder of Ahmado Bello and Tafawa Balewa in Nigeria. After the event, it was out in the open that the whole affair had been an overt attempt to undermine, once for all, the Islamic social coherence that was then the dominant (and majority) political power in Nigeria.
The primary technique of the khazar (Zionist) movement is to keep do hot the issue of “anti-semitism” and so powerful the concept of Nazism that no intellectual will dare voice any single critical statement that will openly challenge their totalitarian program. Passionate feelings are the prime means to this end. Instead of fronting an argument with an analyst, you front it with either the weeping victim (it need not be a weeping victim of the current struggle, better that it be of the previous one and confuse the issue) or the passionate humanist. (The so-called dissident movement id fronted by liberals with “feelings.”) So effective is this technique in politics, we even find that the Bell Telephone Company’s khazarite advertising teams use only this mode to increase spending on telephone calls, a not unrelated phenomenon, for it indicates the enslavement of people to valueless social activity to sustain an economic monopoly profit system.
So we note that the first element is that vocabulary should have charge, and that its emotional content should be so powerful, critical awareness is prevented from functioning. Secondly, in the realm of vocabulary it is essential that certain key terms be repeated in every communiqué, or article, or tv interview. This core vocabulary becomes the truth of the situation, and once this is established, then basically the discussions can become academic. These key terms themselves, of course, must be loaded with the emotive charge indicated above. They must be terms which the public is already programmed to receive unquestionably. Key concepts that cannot be challenged vary as the terms get eroded by the sheer cynicism of political events, but effective ones remain in the West, certainly the following:
1) “against modernization”
2) “fanatical”
3) “they wish to put the clock back”
4) “against the liberation of women”
5) “a halt to progress”
6) “importance of development”
7) “Muslim fundamentalist”
the term “anti-semitic” should, of course, head any list, except it is hoped that soon the mythology of this overt political movement (Zionism) will be seen for what it is.
It could be stated categorically that the whole political orchestration of the iranian people’s uprising against the corrupt puppet imposed on them by the unites states was played on only a few key terms whcih never altered. It was enough that these terms were used for “all thinking people” to reject what was clearly before their eyes, and that was that the “democratic will” (a term viable for the observers but not the observed) rejected the Shah. Since it was unthinkable that the 63% oil supply that flowed to Israel could be cut off it had to be unthinkable that the Iranian people would desire to live in an Islamic Republic. The media then proceeded to make it so. One of the most intriguing elements in the Iranian affair which is, after all, an upheaval involving tens of millions of people, is how blatant and ruthless was the media control of both the information made available and the limited vocabulary which was permitted in its analysis- the core of the business being that from the beginning to the end of the crisis, it was never considered either necessary or possible to allow the people concerned to speak on their own behalf, or to permit Muslims themselves to give their version of events. If ever, and actually it only happened when there was no way to get around it, the leaders of the movement spoke and their voice was heard, it had to come monitored through the vocabulary-filtering media people with their shallow perspective and their cynical amoral stance it could be considered a model for what Muslim activists should not permit in any operation, and the target of breaking this hold be primary.
Theoretically, it could simply be described as a technique of defining the enemy within your own dialectic, so that the issue are never seen within the dynamic polarity conflict that is unfolding. This is what kafir forces do in opposing Muslim dynamism.”Part two will follow soon

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Muslims in the Media Part II

Jan 5th, 2011 | By AdminThe second technique used in media control is close-up. This is a more complex and sophisticated process that can be unmasked by careful examination of incoming material over a period. Close-up has two elements: one, key figures and two, key semiotic coding.
1. Key figures
Key figures must be presented in such a way that they are made to seem inhuman or unsympathetic in the public eye. Should the iconography not adjust public reaction, then it is necessary to withhold the pictures and replace them with satirical drawings containing ideological orientation. That is the first kafir technique.
2. Key semiotic coding
This is the main device of tv propaganda. Instead of attempting to shoot material that “stands back” and gives an overall view, the reporters present a series of signs which indicate what they choose to indicate. Thus in any social disruption, it is easy to find the shot of the distorted and angry face of someone “in the mob”. Equally, since it is important to denounce the others’ fighting as immoral, you show the effects of their bullets and bombs, not yours. The children’s hospital is a favourite visiting place of the Israel media.
From this we are able to formulated that is essential for a Muslim dynamist movement to decode, back to the people, the incoming lies. It is more significant in breaking the programming to decode than to argue. Polemics are irrelevant during mind-control periods. Only significant images have nay relevance.
All that has been said about the media has been to introduce the power of the second term ‘state’, in the kafir pharaonic deen or life-transaction. It is significant that the western and eastern statist models are defined through a rhetoric that does not impinge on either structure or experience. For example, the term “owning the means of production” is impossible to experience. It has no existential possibility or capacity, equally the mystical lyricism used in talking of the vote and exercising this “holy” right (rite?) is devoid of reality. Time has described a portugese teacher as expressing his ecstasy at finally be allowed to vote after years of dictatorship, and this fictional character was reported as saying that putting the X on the voting paper had “an almost sexual excitement in it!”
From the point of view of Islamic teaching, which is the Qur’an itself, we find that this element of outer spectacle, media, is the dominant element in unveiling both the policies and the values of society. Statism’s ruthless control is openly demonstrated in media control, whereas its other operations are convert and must be approached one by one- yet as we do so we will find that the “tricks” of media are the deep principles of the other societal elements. The state is spectacle- so that is through study of the open sleight-of-hand that is media control that we will see the whole emperor’s-clothes syndrome at work throughout the social nexus. The medical and academic priesthoods fronting the factory-hospital and the conveyor belt-university, all these social duplicities will be revealed to us if we follow the technique of Sayyiduna Musa in his dealings with the magicians of Pharaon.“Muslims in the Media” is an extract from “Resurgent Islam”, which was written by Shaykh Dr Abdal Qadir as-Sufi in Norwich, back in 1979. It was published by Diwan Press. Visit their website here